The history of transfer and study of teachings from Dengyo's time to Nichiren's day in Japan illustrates the political and power-grabbing practices of some studious monks that manipulate the flow of information to advantage themselves at the peril and expense of the true teachings of Shakyamuni Buddha.

Nichiren breaks down the reasons, the politics, and the power-grabs that occurred over centuries for the proper order and contexts of Buddhist scholarship to be both confused, manipulated and then corrected over time.

The statement made by Nichiren that the teachings of the Lotus Sutra were known in the hearts of Nagarjuna, Tien-Tai and others, but not widely propagated, is here addressed and shown to be a response to the Time.

Now Nichiren shifts the lesson to the fact that the Lotus Sutra teachings have been known and even admired and documented ion commentaries and scholarship throughout the history of Buddhism. However, though it was recognized and lauded by great sages, the practice of daily engagement with Buddhism continued to be based on earlier precepts and ideas of early teachings without recognizing the unique method of immediate realization as taught in the Lotus. This is due to the Time, the evolution of thinking and capacity for understanding, had not yet matured in the common people or the sages. The Lotus was known scholastically but not as the preeminent mode of practice.

Nichiren now elucidates that the teachings of the Lotus Sutra were in fact well known throughout the history of propagation from Shakyamuni's time through Nagarjuna, and later Vasubandhu, Tien-Tai Chi Che and Miao-Lo, and Dengyo. The difference was in the exposure and spread of the teaching to the laity and common people. whose time was not yet prepared or ready for the depth of the Lotus Sutra teachings or method.

Nichiren renders a detailed history of the developments in propagation of Buddhism, by Name and collection of teachings, throughout India, into China, and through Korea and Japan. Also these are divided into the Former, Middle and Latter Day of the Law.

We begin this in depth Gosho on the development of Buddhist teachings and there respective "capacity and Time" applications. For a deeper understanding of the proper order of teachings, why they are as they are, and the ultimate goal of all teachings pronounced in the Lotus Sutra teaching.

A letter of encouragement, condolence, and a deep commitment to support the orphaned children of a sickly lay nun of the Lotus Sutra teachings of Nichiren.

Nichiren writes this letter to the wife of a follower of Lotus Sutra doctrine as one of Nichiren's students. The wife has assembled a Summer robe for Nichiren and sent it as an offering for Nichiren. The tender words of appreciation from Nichiren for the gift is interpreted as an offering to the Lotus Sutra via Nichiren's promulgation efforts and respect for the "cause" thereby made by this woman. This letter is a reminder to us that no matter how overwhelming our lives might seem, it is [paramount to appreciate those small things that buoy us through our lives and efforts.

In closing this letter, Nichiren moves from the history of his practice to the encounter of this couple and relates their lives and situation to the whole of Japan. In this way he relates the bankruptcy of current leadership of the country with the erroneous traditions of incorrect teachings and governance leading to the repeated invasions of foreign aggressors. This is in direct observation of the Lay Monk's fears. Using shakubuku, Nichiren urges commitment to Lotus Sutra teachings. Nichiren ends the letter with a major offering of compassion by sending a ten volume transcription of the Lotus Sutra for the monk's grandmother to share with the family. Ending with a caution of careful consideration of those would be detractors and agents of the fearful ruling entities, Nichiren respectfully closes the letter.